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Unit Five
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If modern life is so wonderful, why do we feel so unhappy? In the following article, the author suggests that though living standards have improved, we, rather than feeling content, never become completely satisfied with what we have achieved. This is because we always find ourselves with new and higher expectations. To meet these expectations and solve the new problems that arise, new strategies should be adopted.
HOW COULD ANYTHING THAT
FEELS SO BAD BE SO GOOD?
Richard E. Farson
Maybe it is time to adopt a new strategy in trying to figure out why life today is so difficult, and what can be done about it. Assume that not only are things often not what they seem, they may be just the opposite of what they seem. When it comes to human affairs, everything is paradoxical.
People are discontented these days, for example, not because things are worse than ever, but because things are better than ever. Take marriage. In California there are about six divorces for every ten marriages -- even higher in some of the better communities. One must admit that a good deal of discontent is reflected in those statistics. But the explanation so frequently offered -- that the institution of marriage is in a state of collapse2 -- simply does not hold. Marriage has never been more popular and desirable than is it now; so appealing in fact, that even those who are in the process of divorce can scarcely wait for the law to allow them to marry again.
The problem is that people have never before entered marriage with the high expectations they now hold. Throughout history, the family has been a vital unit for survival, starting as a defense3 system for physical survival, and gradually becoming a unit for economic survival. Now, of course, the family has become a physical and economic liability rather than an asset. Having met, as a society, the basic survival and security needs, people simply don't need each other anymore to fight Indians or spin yarn4 -- or wash dishes or repair electrical plugs for that matter. The bonds of marriage and family life are no longer functional5, but affectional. People used to come to love each other because they needed each other. Now it's just the other way around. They need each other because they love each other.
Listening to the complaints of those recently divorced, one seldom hears of brutality6 and desertion, but usually something like, "We just don't communicate very well", "The educational differences between us were simply too great to overcome", "I felt trapped in the relationship", "He won't let me be me", "We don't have much in common anymore". These complaints are interesting, because they reflect high-order discontent resulting from the failure of marriage to meet the great expectations held for it. Couples now expect -- and demand -- communication and understanding, shared values and goals, intellectual companionship, great moments of intimacy7. By and large, marriage today actually does deliver such moments, but as a result couples have gone on to burden the relationship with even greater demands. To some extent it has been the success of marriage that has created the discontent.
The same appears to be true in the civil rights movement. The gains that have been made have led not to satisfaction but to increased tension and dissatisfaction, particularly among those benefiting from such gains. The discontent is higher in the North than in the South, higher in cities than in rural areas.
The disturbing paradox1 of social change is that improvement brings the need for more improvement in constantly accelerating demands. So, compared to what used to be, society is way ahead; compared to what might be, it is way behind. Society is enabled to feel that conditions are rotten, because they are actually so good.
Another problem is that everything is temporary, nothing lasts. We have grown up with the idea that in order to develop personal security we need stability, roots, consistency8, and familiarity. Yet we live in a world which in every respect is continually changing. Whether we are talking about sky-scrapers or family life, scientific facts or religious values, all are highly temporary and becoming even more so. If one were to plot a curve showing the incidence of invention throughout the history of man, one would see that change is not just increasing but actually accelerating. Changes are coming faster and faster -- in a sense change has become a way of life. The only people who will live successfully in tomorrow's world are those who can accept and enjoy temporary systems.
People are also troubled because of the new participative mood that exists today. It's a do-it-yourself society; every layman9 wants to get into the act. Emerson's "do your own thing" has become the cliché of the times. People no longer accept being passive members. They now want to be active changers.
This participative phenomenon can be seen in every part of contemporary life -- on campus, in the church, in the mass media, in the arts, in business and industry, on ghetto11 streets, in the family.
The problem is that modern man seems unable to redesign his institution fast enough to accommodate the new demands, the new intelligence, the new abilities of segments of society which, heretofore, have not been taken seriously. Consequently, people are frightened by the black revolution, paralyzed by student activism, and now face what may be even more devastating12 -- the women's rebellion.
Society simply has not had these kinds of problems before, and to meet them it will have to adopt strategies for their solution that are as new, and as different, and as paradoxical as are the problems themselves.
Instead of trying to reduce the discontent felt, try to raise the level or quality of the discontent. Perhaps the most that can be hoped for is to have high-order discontent in today's society, discontent about things that really matter. Rather than evaluating programs in terms of how happy they make people, how satisfied those people become, programs must be evaluated in terms of the quality of the discontent they engender13. For example, if a consultant14 wants to assess whether or not an organization is healthy, he doesn't ask, "Is there an absence of complaints?" but rather, "What kinds of complaints are there?"
Instead of trying to make gradual changes in small increments15, make big changes. After all, big changes are relatively16 easier to make than are small ones. Some people assume that the way to bring about improvement is to make the change small enough so that nobody will notice it. This approach has never worked, and one can't help but wonder why such thinking continues. Everyone knows how to resist small changes; they do it all the time. If, however, the change is big enough, resistance can't be mobilized against it. Management can make a sweeping17 organizational change, but just let a manager try to change someone's desk from here to there, and see the great difficulty he encounters. All change is resisted, so the question is how can the changes be made big enough so that they have a chance of succeeding?
Buckminster Fuller ahs said that instead of reforms society needs new forms; e.g., in order to reduce traffic accidents, improve automobiles18 and highways instead of trying to improve drives. The same concept should be applied19 to human relations. There is a need to think in terms of social architecture, and to provide arrangements among people that evoke20 what they really want to see in themselves. Mankind takes great pains with physical architecture, and is beginning to concern itself with the design of systems in which the human being is a component21. But most of these designs are only for safety, efficiency, or productivity. System designs are not made to affect those aspects of life people care most about such as family life, romance, and esthetic22 experiences. Social technology as well as physical technology need to be applied in making human arrangements that will transcend23 anything mankind has yet experienced. People need not be victimized by their environments; they can be fulfilled by them.
The great frontier today is the exploration of the human potential man's seemingly limitless ability to adapt, to grow, to invent his own destiny. There is much to learn, but we already know this: the future need not happen to us; we can make it happen.
New Words
strategy
n. the art of planning action that lead to gaining a goal or victory
paradox
n. a seemingly absurd or self-contradictory24 statement that is or may be true; a person or situation exhibiting apparently25 contradictory characteristics 似非而是，自相矛盾
paradoxical
a. of or having the nature of a paradox
discontented
a. dissatisfied and restlessly unhappy
statistics
n. facts and figures gathered together for information or on a particular subject 统计（资料）
institution
n. an established custom, law or relationship in a society or community 风俗，制度，惯例
popular
a. enjoyed, accepted or liked by many people
desirable
a. worthy26 of being desired
liability
n. sth. for which one is responsible, esp. by law; sth. that limits one's activities or freedom 责任，义务； 不利条件
liable
a. responsible under the law
asset
n. sth. that is useful or valuable; (pl.) the property of a person, company, etc. 宝贵的东西，资产
anymore
ad. (used in negative sentences) any longer
yarn
n. a long continuous thread, as of wool or cotton, use in making cloth, mats, etc.
electrical
a. concerned with or using electricity
plug
n. a device at the end of an electrical cord that fits into an electrical socket27 to make an electrical connection 插头
bond
n. sth. that binds28 or unites 联结物；联系
functional
a. made for or concerned with practical use only 功能的
function
n. normal use; duty or work 功能
affectional
a. relating to or implying affections 感情的
affection
n. gentle, lasting29 love, like that of a parent for a child; fondness
desertion
n. (an example of ) the act of leaving one's duty, family, etc. 抛弃，遗弃
overcome
vt. fight successfully against; defeat
order
n. kind, sort, type
intimacy
n. a close and affectionate personal relationship; familiarity
intimate
a.
dissatisfaction
n. lack of satisfaction; displeasure
improvement
n. the act of improving or the state of being improved
way
ad. far, considerably30
familiarity
n. thorough knowledge
religious
a. of religion
plot
vt. draw (a curve) on a graph to show certain stated facts
incidence
n. the rate at which sth. happens or exists 发生率
participative
a. characterized by participation31; participating
layman
n. a person who does not have specialized32 or professional knowledge of a subject 门外汉，外行
passive
a. not joining in or taking part; not acting33
contemporary
a. belonging to the present time; of or belonging to the same time
changer
n. one who makes change
medium (pl. media)
n. a method for giving information; form of art 媒介；艺术手段
mass media
the means of communication that reach large numbers of people in a short time, such as radio, television, newspapers, magazines, etc.
activism
n. the process of campaigning in public or working for an organization in order to bring about political or social change
rebellion
n. the act of rebelling; open defiance34 of authority
engender
vt. bring about; produce
assess
vt. estimate the value or amount of; evaluate
gradual
a. happening or developing slowly and by degrees; not sudden
increment
n. an increase or addition, esp. one of a series
resist
vt. work or fight against
resistance
n.
mobilize
vt. organize for a purpose 动员
organizational
a. of or having to do with organization
reform
n. an improvement, esp. one made by removing faults or abuses 改革
arrangement
n. a plan made in preparation for sth.
component
n. any of the parts that together make a whole machine or system
romance
n. a love affair
esthetic
a. having to do with beauty and the appreciation35 of beauty in nature an dart（审）美的
victimize
vt. cause (sb.) to suffer unfairly
victim
n. a person or animal sacrificed, injured or destroyed; a person who suffers some hardship or loss 牺牲者；受害者
environment
n. the physical and social conditions in which people live
fulfill
vt. supply or satisfy
frontier
n. an area or field not yet developed
exploration
n. the act of traveling in little known lands or seas for the purpose of discovery
explore
vt. examine (sth.) thoroughly36 in order to test or find out about it
seemingly
ad. in appearance; apparently
limitless
a. without limit or end
Phrases & Expressions
when it come to
when it concerns
for that matter
with regard to that; about that
the other way round
in the opposite order
in terms of
in regard to; especially about
bring about
cause; produce; lead to
can't help but
can only; be forced to
take (great) pains (with/to do)
try hard (to do)
Proper Names
Richard E. Farson
理查德.E.法森
California
加利福尼亚
Emerson
爱默生
Buckminster Fuller
巴克明斯特.富勒
收听单词发音 |
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paradox
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| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
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collapse
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| vi.累倒；昏倒；倒塌；塌陷 | |
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defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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yarn
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| n.纱，纱线，纺线；奇闻漫谈，旅行轶事 | |
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functional
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| adj.为实用而设计的，具备功能的，起作用的 | |
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brutality
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| n.野蛮的行为，残忍，野蛮 | |
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intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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layman
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| n.俗人，门外汉，凡人 | |
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cliche
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| n./a.陈词滥调(的)；老生常谈(的)；陈腐的 | |
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ghetto
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| n.少数民族聚居区，贫民区 | |
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devastating
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| adj.毁灭性的，令人震惊的，强有力的 | |
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engender
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| v.产生，引起 | |
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consultant
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| n.顾问；会诊医师，专科医生 | |
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increments
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| n.增长( increment的名词复数 )；增量；增额；定期的加薪 | |
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relatively
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| adv.比较...地，相对地 | |
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sweeping
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| adj.范围广大的，一扫无遗的 | |
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automobiles
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| n.汽车( automobile的名词复数 ) | |
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applied
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| adj.应用的；v.应用，适用 | |
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evoke
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| vt.唤起，引起，使人想起 | |
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component
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| n.组成部分，成分，元件；adj.组成的，合成的 | |
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esthetic
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| adj.美学的，审美的；悦目的，雅致的 | |
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transcend
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| vt.超出，超越(理性等)的范围 | |
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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socket
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| n.窝，穴，孔，插座，插口 | |
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binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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participation
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| n.参与，参加，分享 | |
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specialized
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| adj.专门的，专业化的 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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